1740 James Davenport: The Failed Revivalist

Gilbert Tennent

James Davenport (1716-1757) was an American Congregational clergyman and itinerant preacher during the First Great Awakening, a period of intense Christian revivalism that swept through the American colonies in the 1730s and 1740s. Davenport’s passionate preaching and often controversial actions made him both a celebrated and condemned figure in the movement. This article will explore Davenport’s life and career, focusing on his involvement in the Great Awakening, his successes and failures, and his eventual return to a more conventional ministry.

His Ill-Fated Attempt to Manufacture Revival⁹

Davenport’s story is a study in failed religious enthusiasm, a perfect example of ‘burning zeal without knowledge.’ He was a wannabe revivalist who modelled himself on revival ‘greats’ like George Whitefield whose dynamic and emotional preaching style drew thousands to his meetings, and then to Christ.

Whitefield was a skilled orator with a flair for the dramatic – which Davenport employed, adding exaggerated theatrical elements in his preaching, aiming to evoke strong emotions in his listeners. Unfortunately, he diverged from his mentor, pushing the boundaries of acceptable religious behaviour in the eyes of many.

Another great preacher Davenport emulated was Gilbert Tennent, who created a glaring example of criticizing other members of the clergy for being unconverted, if they did not share his enthusiasm. Davenport took this to the extreme, publicly calling out those who he felt were ‘wolves in sheep’s clothing.’ Needless to say, such actions did not endear him to the denominational authorities, nor the members of their churches! His lasting legacy was ‘beware the perils of imitation.’

Early Life and Education

Born in Stamford, Connecticut in 1716, James Davenport hailed from a lineage steeped in Puritan tradition¹. His great-grandfather, John Davenport, was a founder and first minister of New Haven, establishing a legacy of religious leadership that James would later follow¹. He attended Yale College, where he demonstrated academic excellence, graduating at the top of his class in 1732¹.

During his time at Yale, Davenport and his peers formed clubs that challenged the university’s conventional emphasis on secular pursuits like law, politics, and business, indicating a burgeoning interest in religious life¹. This period marked the beginning of Davenport’s skepticism towards established institutions, a sentiment that would shape his later actions¹.

Entry into the Ministry and the Great Awakening

After graduating from Yale, Davenport pursued theological studies and was ordained as a minister by the Congregational Council of Southold, Long Island in October 1738¹. He began his ministry in Southold, where he delivered revivalistic sermons as early as 1739, even before the Great Awakening had fully emerged in New England². It was during this time that he preached a remarkable 24-hour sermon, an early indication of his tendency towards religious excess².

However, the defining influence on Davenport’s path came from encounters with Presbyterian revivalist Gilbert Tennent and the renowned English evangelical George Whitefield¹. Captivated by Whitefield’s powerful preaching style, Davenport felt a divine call to become an itinerant preacher in 1741¹. He left his congregation in Southold and embarked on a journey throughout New England, driven by a fervent desire to spread the message of Christian revival¹.

The Great Awakening itself represented a pivotal moment in American Protestantism, as adherents sought to revitalize personal piety and religious devotion³. It marked the rise of Anglo-American evangelicalism as a trans-denominational movement, emphasizing individual experiences of conversion and a deeply emotional connection with God³.

Revivalist Activities and Controversies

Davenport’s revivalist activities were characterized by emotionally charged sermons, fervent religious experiences, and a disregard for established religious authority. He frequently denounced fellow clergymen, accusing them of being “unconverted” and leading their congregations astray⁴. He went so far as to label Joseph Noyes, the pastor of New Haven, a “wolf in sheep’s clothing.” ¹

This tactic of publicly condemning established ministers proved effective in gaining popularity, particularly among those who felt disillusioned with the traditional church¹. He also advocated Separatism, urging his listeners to abandon established churches that he believed had strayed from their true purpose⁵. This further contributed to divisions within the religious community and heightened tensions with traditional authorities.

Bonfires of the Vanities

One of the most controversial aspects of Davenport’s ministry was his organization of “Bonfires of the Vanities” in New London¹. Inspired by the example of Girolamo Savonarola, an Italian reformer who had organized similar bonfires in 15th-century Florence, Davenport encouraged his followers to publicly burn books, luxury items, and expensive clothing as a symbol of their rejection of worldly possessions and their commitment to God¹.

These bonfires were not merely symbolic acts; they reflected a deeper current within the Great Awakening, which emphasized emotionalism, spiritual rebirth, and a rejection of material possessions in favor of a direct and personal relationship with God.

In a particularly notorious incident in March 1743, Davenport himself removed his pants and cast them into the bonfire⁶. This act, along with his increasingly erratic behaviour and claims of being able to discern the saved from the damned simply by looking at them⁷ led to accusations of demonic possession and contributed to his dismissal from the Southold church later that year⁴.

Impact on Society

The Great Awakening, fueled by the fervor of preachers like Davenport, had a profound impact on colonial society. It led to an increase in missionary activity among Native Americans, with figures like David Brainerd, Eleazar Wheelock, and Samuel Kirkland playing significant roles in spreading Christianity to indigenous communities⁸. The movement also contributed to the burgeoning movement against slavery, as some evangelicals began to question the morality of human bondage in light of their religious convictions⁸.

Furthermore, the Great Awakening saw a significant increase in the number of African slaves and free blacks who converted to Christianity³. This influx of new converts challenged existing racial hierarchies within the church and contributed to the growth of African American Christian communities.

Mistakes and Recantation

Davenport’s passionate pursuit of religious revival led him to make several missteps that ultimately damaged his reputation and undermined his message. His condemnation of fellow clergymen created divisions within the church, while his “Bonfires of the Vanities” alienated many who saw them as excessive and destructive⁴. His claims of spiritual insight and his increasingly erratic behavior raised concerns about his mental stability¹.

In 1744, facing mounting criticism and accusations of insanity, Davenport published a letter titled “Confession and Retraction.” ¹ In this letter, he publicly acknowledged his errors, attributing them to the influence of a “false spirit” that had led him astray¹. He expressed remorse for his actions, particularly for his condemnation of other ministers and his role in the divisive events of the revival. He sought to reconcile with the religious establishment and distance himself from the excesses of his earlier preaching¹.

Between June and August, 1744, Davenport wrote his “Retractions”, and had them published. He also sent the two letters, from Williams and Wheelock, to Thomas Prince, to be published, with an accompanying note to say that it was these letters which were largely responsible for his repentance, and his retracting from his previous beliefs and actions.

In these “Retractions,” he offered a wide-sweeping apology for his misbehaviour, and some details of the mistakes he had been making. As his health slowly improved, he began to make what amends he could, trying to undo some of the damage that he had caused. But, very largely, it was much  too late.

After making reference to the recent great revival of the Lord’s work, his confession included two lists. The first list included some general aspects of his confession. The second provided special emphasis on certain matters of concern. Here is a summary of the first list.

Davenport confessed that he had been very industrious in promoting many things which were not a real part of God’s work, but which had been inspired by the false spirit, and by his own misguided zeal.

• What he had done had caused great blemishes on the work of
• He had grievously hurt many of God’s children, and ensnared and corrupted
• He had caused many people to question whether the revival was really a work of God, and led some to decide that it was not a work of God. In this  way, many people would have been turned away from accepting the Gospel, and thus become hardened in their
• He had given the enemies of the Gospel grounds to criticise the right ways of
• His actions were “withal very offensive to that God, before whom I would lie in the dust, prostrate in deep humility and repentance on this account, imploring pardon for the Mediator’s sake, and thankfully accepting the tokens thereof.”

In the second list, special emphasis was placed upon the following points:-

1. In condemning ministers as unconverted, he had made his own private judgment into the ground of public action and conduct, offending against the ninth commandment (which concerns bearing false witness against a neighbor), and the laws of justice and charity. It helped to destroy their ability to influence people for good.

2. The laws of justice and charity had also been broken because he advised and urged people to separate from those ministers, who had already been wrongly treated, as above. This was “rash, unwarrantable, and of sad and awful tendency and consequence.” He asked forgiveness of all the ministers he had treated like this.

3. “I have been much led astray by following impulses or impressions, as a rule of conduct, with or without a text of scripture… I am persuaded this was a great means of corrupting my experiences, and carrying me off from the word of God, and a great handle which the false spirit has made use of with respect to a number, and me ”

4. He also caused much damage to religion by urging private and unqualified persons to perform as ministers, and to exhort with an assumed authority. In other words, he had encouraged people with little or no Christian maturity to act like spiritual dictators, and to tell others what to do and believe. In many instances, this had produced spiritual pride, people “much puffed up, and falling into the snare of the devil.” This had, in turn, led others to have a direct prejudice against the real work of

5. He had not been careful to remove any prejudice which might have arisen through the practice of singing in the streets, or in

6. His sins were greater because he had held onto all these errors for a long time, “with great stiffness”, being unwilling to examine or question any of them, even though many people, by friendly counsels and cautions, urged him to do

7. During “the awful affair of books and clothes” at New London, he was “under the powerful influence of the false spirit almost one whole day together, and parts of several days.” He had paid too much attention to outward things, and not to the

8. The “Retractions” closed, with expressions of deep humility, praying that he would be saved from any further such mistakes, and that God would undo the damage he had caused, and deliver people from any prejudices that they might have acquired as a result of what he did.¹⁰

Later Life and Career

Despite his public apology, Davenport faced a long and difficult path back to acceptance within the clerical mainstream¹. This struggle is particularly ironic considering his initial distrust of established institutions¹. He served briefly as a supply minister in Plainfield, Connecticut, but encountered resistance from both “Old Lights” who remained skeptical of his conversion and “New Lights” who felt he had betrayed the revivalist cause¹. He ultimately left Plainfield in 1745, seeking new opportunities to rebuild his ministry¹.

In 1749, the New York Synod appointed him to a committee responsible for assigning visiting clerics to northern colonies, a sign of his gradual rehabilitation within the church¹. His career saw further improvement in 1750 when he became a minister in Hanover, Virginia¹. Here, his preaching style had become more subdued and less controversial, reflecting a conscious effort to conform to the expectations of the established church¹. Finally, in 1754, he secured a stable position as pastor of Maidenhead and Hopewell, New Jersey, a post he held until his death in 1757¹.

Chronological Timeline

Conclusion

James Davenport’s life and career were a whirlwind of religious zeal, controversy, and ultimately, a return to a more conventional path. His involvement in the Great Awakening propelled him to prominence, captivating audiences with his emotional preaching and unorthodox methods. However, his excesses, including his condemnation of fellow ministers, his “Bonfires of the Vanities,” and his claims of spiritual superiority, ultimately led to his downfall and a period of ostracization.

Despite his missteps, Davenport’s story remains a significant episode in the history of American revivalism. He embodied the fervour and emotionalism that characterized the Great Awakening, while also highlighting the dangers of unchecked extremism and the fine line between religious enthusiasm and fanaticism. His eventual recantation and return to a more traditional ministry demonstrate the possibility of redemption and the enduring power of established religious institutions, even in the face of radical challenges.

Davenport’s legacy is complex and multifaceted. He contributed to the social and religious upheaval of the Great Awakening, playing a role in the rise of evangelicalism, the increase in conversions among African Americans and Native Americans, and the growing movement against slavery.

However, his divisive actions also left a lasting impact on the religious landscape of colonial America, contributing to the fragmentation of churches and the rise of new denominations. His story serves as a cautionary tale about the importance of balance and moderation, even in the pursuit of spiritual renewal.

Works cited

1. James Davenport (clergyman) – Wikipedia, accessed on February 16, 2025, https://en.wikipedia.org/wiki/James_Davenport_(clergyman)
2. DAVENPORT, JAMES – American Realities with Bill Youngs, accessed on February 16, 2025, http://www.americanrealities.com/davenport-james.html
3. First Great Awakening – Wikipedia, accessed on February 16, 2025, https://en.wikipedia.org/wiki/First_Great_Awakening
4. James Davenport 1716-1755 – Stamford Historical Society, accessed on February 16, 2025, https://www.stamfordhistory.org/dav_james1.htm
5. Is Not My Word Like Fire? Eleazar Wheelock and the Great Awakening – Dartmouth, accessed on February 16, 2025, https://www.dartmouth.edu/library/rauner/exhibits/is-not-my-word-like-fire.html
6. Great Awakening, religious revival, Jonathan Edwards, George Whitefield, colonial America, Protestantism, evangelical movement, 18th century religious movements – Bill of Rights Institute, accessed on February 16, 2025, https://billofrightsinstitute.org/essays/the-great-awakening
7. The Modern Evangelical Churches: Enthusiasm & Orthodoxy – Evangelica Sola, accessed on February 16, 2025, https://jonathanhayashi.com/the-modern-evangelical-churches-enthusiasm-orthodoxy/
8. Society of Colonial Wars in the State of Connecticut – 1740s Jonathan Edwards and the Great Awakening, accessed on February 16, 2025, https://www.colonialwarsct.org/1740_s.htm
9. Tony Cauchi – Revival Library Librarian
10. Robert Evans: Fire From Heaven ch. 2 James Davenport and the Great Awakening